The Bible (Old and New Testaments)

But that grounde which beareth thornes and bryars is reproved and is nye vnto cursynge: whose ende is to be burned.

Neverthelesse deare frendes we trust to se better of you and thynges which accompany saluacion though we thus speake.

For god is not vnrighteous that he shuld forget youre worke and laboure that procedeth of love which love shewed in his name which have ministred vnto the saynctes and yet minister

Yee, and we desyre that every one of you shew the same diligence to the stablysshynge of hope even vnto the ende:

that ye faynt not but folowe them which thorow fayth and pacience inheret the promyses.

For when god made promes to Abraham because he had no greater thinge to sweare by he sware by him silfe

sayinge: Surely I will blesse the and multiply the in dede.

And so after that he had taryed a longe tyme he enioyed the promes.

Men verely sweare by him that is greater then them selves and an othe to confyrme the thynge ys amonge them an ende of all stryfe.

So god willynge very aboundanly to shewe vnto the heyres of promes the stablenes of his counsayle he added an othe

that by two immutable thinges (in which it was vnpossible that god shuld lye) we myght have parfect consolacion which have fled for to holde fast the hope that is set before vs

which hope we have as an ancre of the soule both sure and stedfast. Which hope also entreth in into tho thynges which are with in the vayle

whither the fore runner is for vs entred in I mean Iesus that is made an hye prest for ever after the order of Melchisedech.

This Melchisedech kynge of Salem (which beinge prest of the most hye god met Abraham as he returned agayne from the slaughter of the kynges and blessed him:

to whom also Abraham gave tythes of all thynges) fyrst is by interpretacion kynge of rightewesnes: after that he is kynge of Sale that is to saye kynge of peace

with out father with out mother with out kynne and hath nether begynnynge of his tyme nether yet ende of his lyfe: but is lykened vnto the sonne of god and cotinueth a preste for ever.

Consyder what a man this was vnto who the patriarke Abraham gave tythes of the spoyles.

And verely those children of levy which receave the office of the prestes have a commaundement to take a cordyng to the lawe tythes of the people that is to saye of their brethren yee though they spronge out of the loynes of Abraham.

But he whose kynred is not counted amonge them receaved tythes of Abraham and blessed him that had the promyses.

And no man denyeth but that which is lesse receaveth blessinge of that which is greater.

And here men that dye receave tythes. But there he receaveth tythes of whom it is witnessed that he liveth.

And to saye the trueth Levy him silfe also which receaveth tythes payed tythes in Abraham.

For he was yet in the loynes of his father Abraham when Melchisech met him.

Yf now therfore perfeccion came by the presthod of the levites (for vnder that presthod the people recaved the lawe) what neded it furthermore that an other prest shuld ryse after the order of Melchisedech and not after the order of Aaron?

Now no dout yf the presthod be translated then of necessitie must the lawe be translated also.

For he of whom these thynges are spoken pertayneth vnto another trybe of which never man served at the aultre.

For it is evident that oure lorde spronge of the trybe of Iuda of which trybe spake Moses nothynge concernynge presthod.

And it is yet a more evydent thinge yf after the similitude of Melchisedech ther aryse a nother prest

which is not made after the lawe of the carnall commaundment: but after the power of the endlesse lyfe

(For he testifieth: Thou arte a prest forever after the order of Melchysedech)

Then the commaundment that went a fore is disanulled because of hir weaknes and vnproffitablenes.

For the lawe made nothynge parfecte: but was an introduccion of a better hope by which hope we drawe nye vnto god.

And for this cause it is a better hope that it was not promysed with out an othe.

Those prestes were made with out an oth: but this prest with an oth by him that saide vnto him The lorde sware and will not repent: Thou arte a prest for ever after the order of Melchisedech.

And for that cause was Iesus a stablyssher of a better testament.

And amonge them many were made prestes because they were not suffred to endure by the reason of deeth.

But this man because he endureth ever hath an everlastinge presthod.

Wherfore he is able also ever to save them that come vnto god by him seynge he ever lyveth to make intercession for vs.

Soche an hye prest it became vs to have which is wholy harmlesse vndefyled separat from synners and made hyar then heven.

Which nedeth not dayly (as yonder hie prestes) to offer vp sacrifice fyrst for his awne synnes and then for the peoples synnes. For that did he at once for all when he offered vp him silfe.

For the lawe maketh men prestes which have infirmitie: but the worde of the othe that came fence the lawe maketh the sonne prest which is parfecte for ever more.

Of the thynges which we have spoke this is the pyth: that we have soche an hye preste that is sitten on the right honde of the seate of maieste in heven

and is a minister of holy thynges and of the very tabernacle which God pyght and not man.

For every hye prest is ordeyned to offer gyftes and sacryfises wherfore it is of necessitie that this man have somewhat also to offer.

For he were not a preste yf he were on the erth where are prestes that acordynge to the lawe offer giftes

which prestes serve vnto the ensample and shadowe of hevenly thynges: even as the answer of God was geven vnto Moses when he was about to fynnishe the tabernacle: Take hede (sayde he) that thou make all thynges accordynge to the patrone shewed to the in the mount.

Now hath he obtayned a more excellent office in as moche as he is the mediator of a better testament which was made for better promyses.

For yf that fyrst testament had bene fautelesse: then shuld no place have bene sought for the seconde.

For in rebukynge the he sayth: Beholde the dayes will come (sayth the lorde) and I will fynnyshe apon the housse of Israhel and apon the housse of Iuda a newe testament:

not lyke the testament that I made with their fathers at that tyme when I toke them by the hondes to lede them oute of the londe of Egipte for they continued not in my testament and I regarded them not sayth the lorde.

For this is the testament that I will make with the housse of Israhell: After those dayes sayth the lorde: I will put my lawes in their myndes and in their hertes I will wryte the and I wilbe their God and they shalbe my people.

And they shall not teache every man his neghboure and every man his brother sayinge: knowe the lorde: For they shall knowe me from the lest to the moste of them:

For I wilbe mercifull over their vnrightwesnes and on their synnes and on their iniquiries.

In that he sayth a new testament he hath abrogat the olde. Now that which is disanulled and wexed olde is redy to vannysshe awaye.

That fyrst tabernacle verely had ordinaunces and servynges of god and wordly holynes.

For there was a fore tabernacle made wherin was the candlesticke and the table and the shewe breed which is called wholy.

But with in the seconde vayle was ther a tabernacle which is called holiest of all

which had the golden senser and the arcke of the testament overlayde round about with golde wherin was the golden pot with manna and Aarons rodde that spronge and the tables of the testament.

Over the arcke were the cherubis of glory shadowynge the seate of grace. Of which thynges we wyll not now speake perticularly.

When these thynges were thus ordeyned the prestes went all wayes into the fyrst tabernacle and executed the service of god.

But into the seconde went the hye prest alone once every yeare: and not with out bloud which he offered for him silfe and for the ignoraunce of the people.

Wherwith the holy goost this signifyeng that the waye of holy thynges was not yet opened whill as yet the fyrst tabernacle was stondynge.

Which was a similitude for the tyme then present and in which were offered gyftes and sacrifises that coulde not make them that minister parfecte as pertaynynge to the conscience

with only meates and drinkes and divers wesshynges and iustifyinges of the flesshe which were ordeyned vntyll the tyme of reformacion.

But Christ beynge an hye prest of good thynges to come came by a greater and a moare parfecte tabernacle not made with hondes: that is to saye not of this maner bildynge

nether by the bloud of gotes and calves: but by his awne bloud we entred once for all into the holy place and founde eternall redempcion.

For yf the bloud of oxen and of Gotes and the asshes of an heyfer when it was sprynckled puryfied the vnclene as touchynge the purifiynge of the flesshe:

How moche more shall the bloud of Christ (which thorow the eternall sprete offered him silfe with out spot to God) pourdge youre consciences from deed workes for to serve the livynge god?

And for this cause is he the mediator of the newe testament that thorow deeth which chaunsed for the redempcion of those transgressions that were in the fyrst testament) they which were called myght receave the promes of eternall inheritaunce.

For whersoever is a testament there must also be the deeth of him that maketh the testament.

For the testament taketh auctoritie when men are deed: For it is of no value as longe as he that made it is a live.

For which cause also nether that fyrst testament was ordeyned with out bloud.

For when all the commaundementes were redde of Moses vnto all the people he toke the bloud of calves and of Gotes with water and purple woll and ysope and sprynkled both the boke and all the people

sayinge: this is the bloud of the testament which god hath apoynted vnto you.

Morover he sprenkled the tabernacle with bloud also and all the ministrynge vessels.

And almost all thynges are bye the lawe pourged with bloud and with out effusion of bloud is no remission.

It is then nede that the similitudes of hevenly thynges be purified with soche thynges: but the hevenly thynges them selves are purified with better sacrifises then are those.

For Christ is not entred into the holy places that are made with hondes which are but similitudes of true thynges: but is entred into very heven for to appere now in the syght of God for vs:

not to offer him silfe often as the hye prest entreth in to the holy place every yeare with straunge bloud

for then must he have often suffered sence the worlde began. But now in the ende of the worlde hath he appered once to put synne to flyght by the offerynge vp of him silfe.

And as it is apoynted vnto men that they shall once dye and then commeth the iudgement

even so Christ was once offered to take awaye the synnes of many and vnto them that loke for him shall he appeare agayne without synne vnto saluacion.

For the lawe which hath but the shadowe of good thynges to come and not the thynges in their awne fassion can never with the sacryfises which they offer yere by yere continually make the comers thervnto parfayte.

For wolde not then those sacrifises have ceased to have bene offered because that the offerers once pourged shuld have had no moare conscieces of sinnes.

Neverthelesse in those sacrifises is ther mencion made of synnes every yeare.

For it is vnpossible that the bloud of oxen and of gotes shuld take awaye synnes.

Wherfore when he commeth into the worlde he sayth: Sacrifice and offeringe thou woldest not have: but a bodie hast thou ordeyned me.

In sacrifices and synne offerynges thou hast no lust.

Then I sayde: Lo I come in the chefest of the boke it is written of me that I shuld doo thy will o god.

Above when he had sayed sacrifice and offerynge and burnt sacrifices and synne offerynges thou woldest not have nether hast alowed (which yet are offered by the lawe)

and then sayde: Lo I come to do thy will o god: he taketh awaye the fyrst to stablisshe the latter.

By the which will we are sanctified by the offeringe of the body of Iesu Christe once for all.

And every prest is redy dayly ministrynge and ofte tymes offereth one maner of offerynge which can never take awaye synnes.

But this man after he had offered one sacrifyce for synnes sat him doune for ever on the right honde of god

and from hence forth tarieth till his foes be made his fotestole.

For with one offerynge hath he made parfecte for ever them that are sanctified.

And the holy goost also beareth vs recorde of this even when he tolde before:

This is the testament that I will make vnto them after those dayes sayth the lorde. I will put my lawes in their hertes and in their mynde I will write them

and their synnes and iniquyties will I remember no moare.

And where remission of these thinges is there is no moare offerynge for synne.